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Commentary on 1 Samuel 8 verses 4–22
We have here the starting of a matter perfectly new and surprising, which was the setting up of kingly government in Israel. Perhaps the thing had been often talked of among them by those that were given to change and affected that which looked great. But we do not find that it was ever till now publicly proposed and debated. Abimelech was little better than a titular king, though he is said to reign over Israel (Jdg 9:22), and perhaps his fall had for a great while rendered the title of king odious in Israel, as that of Tarquinius did among the Romans; but, if it had, by this time the odium was worn off, and some bold steps are here taken towards so great a revolution as that amounted to. Here is,
I. The address of the elders to Samuel in this matter (Sa1 8:4, Sa1 8:5): They gathered themselves together, by common consent; and not in a riotous tumultuous manner, but with the respect due to his character, they came to him to his house as Ramah with their address, which contained,
1.A remonstrance of their grievances: in short, Thou art old, and thy sons walk not in thy ways. Many a fairer occasion that people had had to ask a king, when they were oppressed by their neighbours or embroiled at home for want of a king in Israel, but a small thing will serve factious spirits for a colour to desire a change. (1.) It was true that Samuel was old; but if that made him less able to ride the circuit, and sit long on the bench, yet it made him the more wise and experienced, and, upon that account, the fitter to rule. If he was old, had he not grown old in their service? And it was very unkind, ungrateful, nay, and unjust, to cast him off when he was old, who had spent his days in doing them good. God had saved his youth from being despicable (Sa1 3:20), yet they make his old age so, which should have been counted worthy of double honour. If old people be upbraided with their infirmities, and laid aside for them, let them not think it strange; Samuel himself was so. (2.) It was true that his sons did not walk in his ways; the more was his grief, but they could not say it was his fault: he had not, like Eli, indulged them in their badness, but was ready to receive complaints against them. And, if that had been the thing desired, we may well suppose, upon the making out of the charge of bribery against them he would have superseded their commissions and punished them. But this would not content the elders of Israel; they had another project in their head.
2.A petition for the redress of these grievances, by setting a king over them: Make us a king to judge us like all the nations. Thus far it was well, that they did not rise up in rebellion against Samuel and set up a king for themselves, vi et armis - by force; but they applied to Samuel, God's prophet, and humbly begged of him to do it. But it appears by what follows that it was an evil proposal and ill made, and was displeasing to God. God designed them a king, a man after his own heart, when Samuel was dead; but they would anticipate God's counsel, and would have one now that Samuel was old. They had a prophet to judge them, that had immediate correspondence with heaven, and therein they were great and happy above any nation, none having God so nigh unto them as they had, Deu 4:7. But this would not serve; they must have a king to judge them with external pomp and power, like all the nations. A poor prophet in a mantle, though conversant in the visions of the Almighty, looked mean in the eyes of those who judged by outward appearance; but a king in a purple robe, with his guards and officers of state, would look great: and such a one they must have. They knew it was in vain to court Samuel to take upon him the title and dignity of a king, but he must appoint them one. They do not say, "Give us a king that is wise and good, and will judge better than thy sons do," but, "Give us a king," any body that will but make a figure. Thus foolishly did they forsake their own mercies, and, under pretence of advancing the dignity of their nation to that of their neighbours, did really thrust themselves down from their own excellency, and profane their crown by casting it to the ground.
II. Samuel's resentment of this address, Sa1 8:6. Let us see how he took it. 1. It cut him to the heart. Probably it was a surprise to him, and he had not any intimation before of their design, which made it the more grievous. The thing displeased Samuel; not when they upbraided him with his own infirmities and his children's irregularities (he could patiently bear what reflected on himself and his own family), but it displeased him when they said, Give us a king to judge us, because that reflected upon God and his honour. 2. It drove him to his knees; he gave them no answer for the present, but took time to consider of what they proposed, and prayed unto the Lord for direction what to do, spreading the case before him and leaving it with him, and so making himself easy. Samuel was a man much in prayer, and we are encouraged in every thing to make our requests known to God, Phi 4:6. When any thing disturbs us, it is our interest, as well as our duty, to show before God our trouble, and he gives us leave to be humbly free with him.
III. The instruction God gave him concerning this matter. Those that in straits seek to God shall find him nigh unto them, and ready to direct them. He tells him,
1.That which would be an allay to his displeasure. Samuel was much disturbed at the proposal: it troubled him greatly to see his prophetic office thus slighted, and all the good turns he had done to Israel thus ungratefully returned; but God tells him he must not think it either hard or strange. (1.) He must not think it hard that they had put this slight upon him, for they had herein put a slight upon God himself: "They have not rejected thee only, but they have rejected me. I share with thee in the affront," Sa1 8:7. Note, If God interest himself in the indignities that are done us, and the contempts that are put upon us, we may well afford to bear them patiently; nor need we think the worse of ourselves if for his sake we bear reproach (Psa 69:7), but rather rejoice and count it an honour, Col 1:24. Samuel must not complain that they were weary of his government, though just and gentle, for really they were weary of God's government; this was what they disliked: They have rejected me, that I should not reign over them. God reigns over the heathen (Psa 47:8), over all the world, but the government of Israel had hitherto been, in a more peculiar manner than ever any government was, a Theocracy, a divine government; their judges had their call and commission immediately from God; the affairs of their nation were under his peculiar direction. As the constitution, so the administration of their government, was by Thus saith the Lord; this method they were weary of, though it was their honour and safety, above any thing, so long as they kept in with God. They were indeed so much the more exposed to calamities if they provoked God to anger by sin, and found they could not transgress at so cheap a rate as other nations could, which perhaps was the true reason why they desired to stand upon the same terms with God that other nations did. (2.) He must not think it strange, nor marvel at the matter, for they do as they always have done: According to all the works which they have done, since the day that I brought them out of Egypt, so do they unto thee, Sa1 8:8; They had at first been so very respectful and obsequious to Samuel that he began to hope they were cured of their old stubborn disposition; but now he found himself deceived in them, and must not be surprised at it. They had always been rude to their governors, witness Moses and Aaron; nay, They have forsaken me and served other gods; the greatness of their crime, in affecting new gods, may make this crime of affecting new governors seem little. Samuel might expect they would deal treacherously, for they were called transgressors from the womb, Isa 48:8. This had been their manner from their youth up, Jer 22:21.
2.He tells him that which would be an answer to their demand. Samuel would not have known what to say if God had not instructed him. Should he oppose the motion, it would bespeak a greater fondness of power and dominion than did become a prophet, and an indulgence of his sons. Should he yield to the motion, it would look like the betraying of his trust, and he would become accessory to all the bad consequences of a change. Aaron sinned in gratifying the people when they said, Make us gods; Samuel dares not therefore comply with them when they say, Make us a king, but he gives them, with assurance, the answer God sent them.
(1.)He must tell them that they shall have a king. Hearken to the voice of the people, Sa1 8:7, and again, Sa1 8:9. Not that God was pleased with their request, but, as sometimes he crosses us in love, so at other times he gratifies us in wrath; he did so here. When they said, Give us a king and princes he gave them a king in his anger (see Hos 13:10, Hos 13:11), as he gave them quails, Psa 106:15; Psa 78:29. God bade Samuel humour them in this matter, [1.] That they might be beaten with their own rod, and might feel, to their cost, the difference between his government and the government of a king; see Ch2 12:8. It soon appeared how much worse their condition was, in all respects, under Saul, than it had been under Samuel. [2.] To prevent something worse. If they were not gratified, they would either rise in rebellion against Samuel or universally revolt from their religion and admit the gods of the nations, that they might have kings like them. Rather than so, let them have a king. [3.] God knows how to bring glory to himself out of it, and to serve his own wise purposes even by their foolish counsels.
(2.)But he must tell them, withal, that when they have a king they will soon have enough of him, and will, when it is too late, repent of their choice. This he must protest solemnly to them (Sa1 8:9), that, if they would have a king to rule them, as the eastern kings ruled their subjects, they would find the yoke exceedingly heavy. They looked only at the pomp or magnificence of a king, and thought that would make their nation great and considerable among its neighbours, and would strike a terror upon their enemies; but he must bid them consider how they would like to bear the charges of that pomp, and how they would endure that arbitrary power which the neighbouring kings assumed. Note, Those that set their hearts inordinately upon any thing in this world ought, for the moderating of their desires, to consider the inconveniences as well as the conveniences that will attend it, and to set the one over against the other in their thoughts. Those that submit to the government of the world and the flesh are told plainly what hard masters they are, and what a tyranny the dominion of sin is; and yet they will exchange God's government for it.
IV. Samuel's faithful delivery of God's mind to them, Sa1 8:10. He told them all the words of the Lord, how ill he resented it, that he construed it a rejecting of him, and compared it with their serving other gods, - that he would grant their request if they insisted on it, but withal had ordered him to represent to them the certain consequences of their choice, that they would be such that if they had any reason left them, and would allow themselves to consult their own interest, they would withdraw their petition, and beg to continue as they were. Accordingly he lays before them, very particularly, what would be, not the right of a king in general, but the manner of the king that should reign over them, according to the pattern of the nations, Sa1 8:11. Samuel does not speak (as bishop Patrick expounds it) of a just and honest right of a king to do these things, for his right is quite otherwise described in that part of Moses's law which concerns the king's duty, but such a right as the kings of the nations had then acquired. This shall be the manner of the king, that is, "thus he must support his dignity at the expense of that which is dearest to you, and thus he will abuse his power, as those that have power are apt to do; and, having the militia in his hand, you will be under a necessity of submitting to him."
1.If they will have such a king as the nations have, let them consider, (1.) That king must have a great retinue, abundance of servants to wait on him, grooms to look after his chariots and horses, gentlemen to ride about with him, and footmen to run before his chariots. This is the chief grandeur of princes, and the imaginary glory of great men, to have a multitude of attendants. And whence must he have these? "Why, he will take your sons, who are free-born, have a liberal education, and whom you now have at your own disposal, and will appoint them for himself," Sa1 8:11. They must wait upon him, and be at his beck; those that used to work for their parents and themselves must work for him, ear his ground, and reap his harvest (Sa1 8:12), and count it their preferment too, Sa1 8:16. This would be a great change. (2.) He must keep a great table; he will not be content to dine with his neighbours upon a sacrifice, as Samuel used to do (Sa1 9:13); but he must have a variety of dainty dishes, forced meats, and sweet-meats, and delicate sauces; and who must prepare him these? "Why, he will take your daughters, the most ingenious and handy of them, whom you hoped to prefer to houses and tables of their own; and, whether you be willing or no, they must be his confectioners, and cooks, and bakers, and the like." (3.) "He must needs have a standing army, for guards and garrisons; and your sons, instead of being elders of your cities, and living in quiet and honour at home, must be captains over thousands and captains over fifties, and must be disposed of at the pleasure of the sovereign." (4.) "You may expect that he will have great favourites, whom, having dignified and ennobled, he must enrich, and give them estates suitable to their honour; and which way can he do that, but out of your inheritances? Sa1 8:14. He will take your fields and vineyards, which descended to you from your ancestors, and which you hoped to leave to your posterity after you, even the best of them; and will not only take them to himself (you could bear that better), but he will give them to his servants, who will be your masters, and bear rule over that for which you have laboured, How will you like that?" (5.) "He must have great revenues to maintain his grandeur and power with; and whence must he have them but from you? He will take the tenth of the fruits of your ground (Sa1 8:15), and your cattle, Sa1 8:17. You think the tenths, the double tenths, which the law of God has appointed for the support of the church, grievous enough, and grudge the payment of them; but, if you have a king, there must issue another tenth out of your estates, which will be levied with more rigour, for the support of the royal dignity. Consider the expense with the magnificence, and whether it will quit cost."
2.These would be their grievances, and, (1.) They would have none but God to complain to. Once they complained to the prince himself, and were answered, according to the manner of the king, Your yoke is heavy, and I will add to it, Kg1 12:11. (2.) When they complained to God he would not hear them, Sa1 8:18. Nor could they expect that he should, both because they had been deaf to his calls and admonitions, and this trouble, in particular, they had brought upon themselves by rejecting him, and would not believe when he told them what would come of it. Note, When we bring ourselves into distress by our own irregular desires and projects we justly forfeit the comfort of prayer and the benefit of divine aids, and, if God be not better to us than we deserve, must have our relief in our own hands, and then it is bad with us.
V. The people's obstinacy in their demand, Sa1 8:19, Sa1 8:20. One would think such a representation of the consequences as this was, coming from God himself, who can neither deceive by his word nor be deceived in his knowledge, should have prevailed with them to waive their request: but their hearts were upon it, right or wrong, good or evil: "We will have a king over us, whatever God or Samuel say to the contrary; we will have a king, whatever it cost us, and whatever inconvenience we bring upon ourselves or our posterity by it." See their folly. 1. They were quite deaf to reason and blind to their own interest. They could not answer Samuel's arguments against it, nor deny the force of them, and yet they grow more violent in their request, and more insolent. Before it was, "Pray, make us a king;" now it is, "Nay, but we will have a king; yea, that we will, because we will; nor will we bear to have any thing said against it." See the absurdity of inordinate desires, and how they rob men of their reason. 2. They could not stay God's time. God had intimated to them in the law that, in due time, Israel should have a king (Deu 17:14, Deu 17:15), and perhaps they had some intimation that the time was at hand; but they are all in haste: "We, in our day, will have this king over us." Could they but have waited ten or twelve years longer they would have had David, a king of God's giving in mercy, and all the calamities that attended the setting up of Saul would have been prevented. Sudden resolves and hasty desires make work for a long and leisurely repentance. 3. That which they aimed at in desiring a king was not only, as before, that they might be like the nations, and levelled with the one above whom God had so far advanced them, but that they might have one to judge them, and to go out before them when they took the field, and to fight their battles. Foolish people and unwise! Could they ever desire a battle better fought for them that the last was, by Samuel's prayer and God's thunder? Sa1 7:10. Was victory hereby too sure to them? And were they fond of trying the chance of war at the same uncertainty that others did? So sick, it seems, were they of their privileges: and what was the issue? Their first king was slain in a battle, which none of their judges ever were; so was Josiah, one of the last and best.
VI. The dismissing of them with an intimation that very shortly they should have what they asked. 1. Samuel rehearsed all their words in the ears of the Lord, v. 21. Not but that God perfectly knew it, without Samuel's report; but thus he dealt faithfully between God and Israel, as a prophet, returning the answer to him that sent him; and thus he waited on God for further direction. God is fully acquainted with the state of the case we are in care and doubt about, but he will know it from us. His rehearsing it in the ears of the Lord intimates that it was done in private; for the people were not disposed to join with him in prayer to God for direction in this matter; also it bespeaks a holy familiarity, to which God graciously admits his people: they speak in the ears of the Lord, as one friend whispers with another; their communion with God is meat they have to eat which the world knows not of, Joh 4:32. 2. God gave direction that they should have a king, since they were so inordinately set upon it (Sa1 8:22): "Make them a king, and let them make their best of him, and thank themselves if that very pomp and power which they are so eager to see their sovereign in be their plague and burden." So he gave them up to their own hearts' lusts. Samuel told them this, but sent them home for the present, every man to his city; for the designation of the person must be left to God; they had now no more to do. When God saw fit to notify the choice to Samuel they should hear further from him; in the mean time let them keep the peace and expect the issue.
But the people refused to listen to the voice of Samuel, etc. This obstinacy of the disobedient people asking for a king instead of the Lord does not only pertain to the time of proclaimed grace, but also before the celebrated mysteries of the Lord's incarnation. It occupied the Synagogue, indeed nearly the entire human race, from the first parent, when he put the words of the serpent before God. For always the obstinate ones endeavor to place their free will's decision before the governance of divine grace. But the good children of the Father, supplicating in spirit, do not say 'our kingdom' or 'our will'; rather, they say, 'Thy kingdom come; Thy will be done, on earth as it is in heaven' (Matthew 6).
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SUMMARY
1 Samuel 8:19 captures a pivotal and defiant moment in Israel's history, revealing the people's definitive and stubborn rejection of divine rule, as communicated through the prophet Samuel. Despite Samuel's solemn warnings detailing the burdens and oppressions inherent in monarchy, the Israelites emphatically declared their unwavering resolve to have a human king, desiring to conform to the surrounding nations rather than remain uniquely governed by God. This verse underscores a profound act of self-will and disobedience, setting the trajectory for the subsequent history of the Israelite monarchy and its often tumultuous relationship with God's sovereign will.
CONTEXT
Literary Context: This verse serves as the decisive climax of a deeply significant exchange between the elders of Israel, the prophet Samuel, and the Lord. The narrative begins with the elders approaching Samuel, citing his old age and the corrupt practices of his sons, Joel and Abijah, who served as judges. Their demand was explicit and pointed: "Now appoint a king for us to judge us like all the nations" (1 Samuel 8:5). Samuel, distressed by this request, prayed to the Lord, who assured him that the people had not rejected Samuel personally, but rather had rejected God Himself as their King (1 Samuel 8:7). Following this, the Lord instructed Samuel to warn the people thoroughly about the oppressive nature of a monarchy, detailing how a king would conscript their sons, take their daughters, seize their fields, and impose heavy taxes, ultimately leading to their cries for relief that God would not answer (1 Samuel 8:11-18). Verse 19 records the people's resolute and final response to these stark warnings, demonstrating their unyielding determination to have a human king, regardless of the divinely revealed consequences.
Historical & Cultural Context: The period preceding the monarchy in Israel was that of the Judges, characterized by a cyclical pattern of apostasy, foreign oppression, repentance, and deliverance through divinely appointed leaders. While God was intended to be their direct ruler (a theocracy), the people frequently desired a visible, tangible leader, particularly in an ancient Near Eastern world dominated by powerful monarchies. Nations like Egypt, Philistia, and Mesopotamia all had kings, who were often seen as guarantors of stability, military strength, and national identity. Israel's demand to "be like all the nations" (1 Samuel 8:5) stemmed from a desire for perceived security and prestige, overlooking their unique covenantal relationship with Yahweh, who had miraculously delivered them and sustained them. This transition marked a profound shift from a divinely led tribal confederacy to a centralized human monarchy, a move that would have far-reaching implications for their national and spiritual identity, fundamentally altering their societal and governmental structure.
Key Themes: The central theme in this passage, and particularly in 1 Samuel 8:19, is the rejection of divine authority in favor of human leadership. The Lord explicitly states that Israel's demand for a king is a rejection of His reign over them (1 Samuel 8:7). This highlights the people's profound stubbornness and disobedience, as they insist on their own will despite clear divine warnings about the burdens and oppressive nature of monarchy (1 Samuel 8:11-18). Furthermore, the desire to be "like all the nations" (1 Samuel 8:5) reveals a theme of conformity over covenantal distinctiveness, sacrificing their unique identity as God's chosen people for worldly standards and perceived security. This pivotal decision also introduces the theme of the consequences of human choice, setting the stage for the tumultuous and often tragic history of the Israelite monarchy, which would ultimately lead to division, idolatry, and exile (1 Kings 12).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in 1 Samuel 8:19 effectively employs several literary devices to convey its profound message. Irony is prominent, as the people demand a king for security and stability, yet Samuel's warnings (and subsequent history) reveal that this human leadership would bring oppression, conscription, and heavy burdens, ultimately leading to greater instability, division, and even exile. The phrase "we will have a king" or variations of it appear frequently in this chapter, demonstrating repetition which serves to emphasize the people's stubborn resolve and the unyielding nature of their demand, highlighting their collective will. This verse also functions as significant foreshadowing, setting the stage for the entire history of the Israelite monarchy, with its periods of both faithfulness and apostasy, its triumphs and its tragic downfalls, ultimately leading to national division and foreign domination. Finally, the verse embodies a profound conflict between the divine ideal of a theocracy (God as King) and the human desire for a monarchy (a human king), highlighting the perennial tension between God's perfect will and humanity's often misguided choices driven by worldly desires and a lack of trust.
THEOLOGICAL AND THEMATIC CONNECTIONS
The Israelites' resolute demand for a king in 1 Samuel 8:19, despite clear warnings from God through Samuel, serves as a powerful theological lesson on human autonomy versus divine sovereignty. Their insistence on a human king was not merely a political preference but a profound rejection of God's direct rule, revealing a deeper spiritual issue of distrust and a desire to conform to the world rather than embrace their unique identity as God's covenant people. This act of disobedience underscores the consequences of prioritizing human wisdom and perceived security over divine guidance, setting a pattern that would be repeated throughout Israel's history. It teaches us that God, in His sovereignty, often permits human choices, even those that are not His ideal, allowing us to experience the natural outcomes while still working His ultimate purposes through them, often bringing about a greater good or revealing deeper truths about human nature and His own faithfulness.
REFLECTION AND APPLICATION
The stubborn insistence of the Israelites in 1 Samuel 8:19 resonates powerfully with the human condition across all ages. Like them, we often find ourselves at crossroads where God's wisdom, communicated through His Word or faithful messengers, clashes with our own desires, worldly pressures, or what appears to be the "sensible" path from a human perspective. We may long for tangible solutions, visible leaders, or systems that promise security and control, even when God calls us to radical trust in His unseen hand and sovereign provision. This verse challenges us to examine our own hearts: are we truly seeking God's will above all else, or are we, like ancient Israel, subtly rejecting His sovereignty in favor of our own preferences or the allure of conforming to the world's standards? The narrative serves as a poignant reminder that while God, in His patience, may permit our choices, He also allows us to experience the natural consequences, which may not always align with the peace, flourishing, and abundant life He intends for us. True security, wisdom, and lasting peace are found not in human systems or self-will, but in humble, obedient submission to the voice of our divine King.
Questions for Reflection
FAQ
Why did God allow Israel to have a king if He knew it would lead to problems?
Answer: God, in His sovereign wisdom and patience, often permits human choices, even those that deviate from His ideal, while still working within them for His ultimate purposes. While Israel's motive for demanding a king (a rejection of God's direct rule and a desire to conform to other nations) was sinful, God had already anticipated kingship in His law, setting boundaries for a future king who would rule under His authority (Deuteronomy 17:14-20). His allowance was a concession to their persistent will, demonstrating His long-suffering and allowing them to learn through the experience of human monarchy. This also served His larger redemptive plan, as it set the stage for the Davidic covenant and ultimately, the lineage of the true King, Jesus Christ, who would perfectly fulfill the role of a righteous ruler.
Was Israel's desire for a king inherently wrong?
Answer: The idea of a king was not inherently wrong, as God had made provisions for it within His law, outlining the kind of king He desired for His people (Deuteronomy 17:14-20). The wrongness lay in their motivation and timing. Their demand stemmed from a profound rejection of God's direct rule over them, a lack of trust in His provision, and a desire to conform to the surrounding nations rather than embrace their unique identity as God's chosen people (1 Samuel 8:5). They wanted a king "like all the nations," rather than a king who would rule uniquely under God's covenant and guidance. This highlights that while an action itself might not be forbidden, the heart and motive behind it can render it displeasing to God and lead to unintended negative consequences.
CHRIST-CENTERED FULFILLMENT
The stubborn rejection of God's direct rule by Israel in 1 Samuel 8:19, and their insistence on a human king, profoundly foreshadows humanity's greater rejection of the ultimate and perfect King, Jesus Christ. Just as Israel refused the voice of Samuel, God's faithful prophet, and demanded a visible earthly ruler, so too did many in Israel, and indeed the world, refuse to acknowledge Jesus as their Messiah and King. He "came to his own, and his own people did not receive him" (John 1:11). When He presented Himself, many cried out, "We have no king but Caesar!" (John 19:15), echoing the ancient cry for an earthly sovereign over a divine one. Yet, unlike the flawed human kings Israel would receive, Jesus is the perfect, righteous King, who reigns not by earthly power or coercion but by humble service and self-sacrifice (Matthew 20:28). He is the true Shepherd-King, who lays down His life for His sheep (John 10:11), ultimately fulfilling the longing for a just and benevolent ruler whom Israel sought in vain. His kingdom is not of this world, yet it is eternal, and He is indeed the "King of kings and Lord of lords" (Revelation 19:16), inviting all to submit to His perfect reign.